妙法蓮華經玄義 5.47

5.47

四、明功用者，若分字解義，功論自進，用論益物。合字解者，正語化他。五品之位，理雖未顯，觀慧已圓，具煩惱性，能知如來祕密之藏，堪為世間作初依止。依止此人，猶如如來，當知不久，詣於道樹，近三菩提。一切世間，皆應向禮；一切賢聖，皆樂見之。若六根似解，圓觀轉明，長別苦海。能以一妙音，遍滿三千界，隨意之所至，一切天龍皆向其處聽法。其人有所說法，能令大眾歡喜，猶是第一依止。《涅槃》標四依，義通圓、別。人師多約別判。地前通名初依。登地至三地，斷見盡，名須陀洹。至五地侵思，名斯陀含，是第二依。至七地思盡，名阿那含，是第三依。八地至十地，欲色心三習盡，名阿羅漢，是第四依。若推圓望別，應約十住明三依，對住前為四依。若始終判者，五品、六根為初依；十住為二依；十行十迴向為三依；十地等覺為四依。

Fourth, in clarifying function: if we explain the meaning by dividing the characters, “merit” (gong) pertains to self-advancement, and “function” (yong) pertains to benefiting beings. If we explain them together, it directly refers to transforming others. At the stage of the five grades, although the principle is not yet manifest, contemplative wisdom is already perfect; endowed with the nature of afflictions, one can know the Tathāgata’s secret treasury and is capable of serving as the initial refuge for the world. Relying on such a person is just like relying on the Tathāgata; one should know that before long, they will approach the tree of awakening and draw near to sambodhi. All the world should bow to them; all worthies and sages delight in seeing them. If through the similitude understanding of the six senses one’s perfect contemplation becomes ever brighter, one parts forever from the ocean of suffering. Being able to fill the trichiliocosm with a single marvelous sound, wherever their intent reaches, all devas and nāgas turn toward that place to hear the Dharma. When that person preaches the Dharma, they can cause the great assembly to rejoice; they are still the foremost refuge. The Mahāparinirvāṇa-sūtra designates four refuges, the meaning of which applies to both the perfect and distinctive [teachings]. Human masters mostly judge them according to the distinctive [teaching]: prior to the grounds is generally called the first refuge; ascending the grounds up to the third ground, where views are completely severed, is called srotāpanna; reaching the fifth ground, where thoughts are encroached upon, is called sakṛdāgāmin, which is the second refuge; reaching the seventh ground, where thoughts are exhausted, is called anāgāmin, which is the third refuge; from the eighth to the tenth ground, where the three residual habits of desire, form, and mind are exhausted, is called arhat, which is the fourth refuge. If we infer the perfect in contrast to the distinctive, one should explain three refuges in terms of the ten dwellings, contrasting with prior to the dwellings to make four refuges. If we judge from beginning to end: the five grades and six senses are the first refuge; the ten dwellings are the second refuge; the ten practices and ten dedications of merit are the third refuge; and the ten grounds and equal enlightenment are the fourth refuge.